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| Condition 1: References "故去彼取此" Matched:10. |
| Total 10 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《道家 - Daoism》 | Related resources |
《道德經 - Dao De Jing》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《道德經》 Library Resources Source Related resources |
| 12 | 道德經: | 五色令人目盲；五音令人耳聾；五味令人口爽；馳騁田獵，令人心發狂；難得之貨，令人行妨。是以聖人為腹不為目，故去彼取此。 |
| Dao De Jing: |
(The repression of the desires) Colour's five hues from the eyes their sight will take; Music's five notes the ears as deaf can make; The flavours five deprive the mouth of taste; The chariot course, and the wild hunting waste Make mad the mind; and objects rare and strange, Sought for, men's conduct will to evil change. Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former. | |
| 38 | 道德經: | 上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為；上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄；處其實，不居其華。故去彼取此。 |
| Dao De Jing: |
(About the attributes of the Dao) (Those who) possessed in highest degree the attributes (of the Dao) did not (seek) to show them, and therefore they possessed them (in fullest measure). (Those who) possessed in a lower degree those attributes (sought how) not to lose them, and therefore they did not possess them (in fullest measure). (Those who) possessed in the highest degree those attributes did nothing (with a purpose), and had no need to do anything. (Those who) possessed them in a lower degree were (always) doing, and had need to be so doing. (Those who) possessed the highest benevolence were (always seeking) to carry it out, and had no need to be doing so. (Those who) possessed the highest righteousness were (always seeking) to carry it out, and had need to be so doing. (Those who) possessed the highest (sense of) propriety were (always seeking) to show it, and when men did not respond to it, they bared the arm and marched up to them. Thus it was that when the Dao was lost, its attributes appeared; when its attributes were lost, benevolence appeared; when benevolence was lost, righteousness appeared; and when righteousness was lost, the proprieties appeared. Now propriety is the attenuated form of leal-heartedness and good faith, and is also the commencement of disorder; swift apprehension is (only) a flower of the Dao, and is the beginning of stupidity. Thus it is that the Great man abides by what is solid, and eschews what is flimsy; dwells with the fruit and not with the flower. It is thus that he puts away the one and makes choice of the other. | |
| 72 | 道德經: | 民不畏威，則大威至。無狎其所居，無厭其所生。夫唯不厭，是以不厭。是以聖人自知不自見；自愛不自貴。故去彼取此。 |
| Dao De Jing: |
(Loving one's self) When the people do not fear what they ought to fear, that which is their great dread will come on them. Let them not thoughtlessly indulge themselves in their ordinary life; let them not act as if weary of what that life depends on. It is by avoiding such indulgence that such weariness does not arise. Therefore the sage knows (these things) of himself, but does not parade (his knowledge); loves, but does not (appear to set a) value on, himself. And thus he puts the latter alternative away and makes choice of the former. |
《老子河上公章句 - Heshanggong Laozi》 | Library Resources |
《道經》 | Library Resources |
《檢欲》 | Library Resources |
| 1 | 檢欲: | 五色令人目盲；貪淫好色，則傷精失明也。五音令人耳聾；好聽五音，則和氣去心，不能聽無聲之聲。五味令人口爽；爽，亡也。人嗜於五味於口，則口亡，言失於道也。馳騁畋獵，令人心發狂，人精神好安靜，馳騁呼吸，精神散亡，故發狂也。難得之貨，令人行妨。妨，傷也。難得之貨，謂金銀珠玉，心貪意欲，不知饜足，則行傷身辱也。是以聖人為腹，守五性，去六情，節志氣，養神明。不為目，目不妄視，妄視泄精於外。故去彼取此。去彼目之妄視，取此腹之養性。 |
《德經》 | Library Resources |
《論德》 | Library Resources |
| 1 | 論德: | 上德不德，上德，謂太古無名號之君，德大無上，故言上德也。不德者，言其不以德教民，因循自然，養人性命，其德不見，故言不德也。是以有德。言其德合於天地，和氣流行，民德以全也。下德不失德，下德，謂號謚之君，德不及上德，故言下德也。不失德者，其德可見，其功可稱也。是以無德。以有名號及其身故。上德無為謂法道安靜，無所施為也。而無以為，言無以名號為也。下德為之言為教令，施政事也。而有以為。言以為己取名號也上仁為之上仁謂行仁之君，其仁無上，故言上仁。為之者，為人恩也。而無以為，功成事立，無以執為。上義為之為義以斷割也。而有以為。動作以為己，殺人以成威，賊下以自奉也。上禮為之謂上禮之君，其禮無上，故言上禮。為之者，言為禮制度，序威儀也。而莫之應，言禮華盛實衰，飾偽煩多，動則離道，不可應也。則攘臂而扔之。言禮煩多不可應，上下忿爭，故攘臂相仍引。故失道而後德，言道衰而德化生也。失德而後仁，言德衰而仁愛見也。失仁而後義，言仁衰而分義明也。失義而後禮。言義衰則失禮聘，行玉帛也。夫禮者，忠信之薄言禮廢本治末，忠信日以衰薄。而亂之首。禮者賤質而貴文，故正直日以少，邪亂日以生。前識者，道之華不知而言知為前識，此人失道之時，得道之華。而愚之始。言前識之人，愚闇之倡始也。是以大丈夫處其厚，大丈夫謂得道之君也。處其厚者，謂處身於敦樸。不居其薄，不處身違道，為世煩亂也。處其實，處忠信也。不居其華。不尚華言也。故去彼取此。去彼華薄，取此厚實。 |
《愛己》 | Library Resources |
| 1 | 愛己: | 民不畏威，則大威至。威，害也。人不畏小害則大害至。大害者，謂死亡也。畏之者當愛精神，承天順地也。無狎其所居，謂心居神，當寬柔，不當急狹也。無厭其所生，人所以生者，以有精神。託空虛，喜清靜，飲食不節，忽道念色，邪僻滿腹，為伐本厭神也。夫唯不厭，是以不厭。夫唯獨不厭精神之人，洗心濯垢，恬泊無欲，則精神居之不厭也。是以聖人自知，不自見，自知己之得失，不自顯見德美於外，藏之於內。自愛不自貴。自愛其身以保精氣，不自貴高榮名於世。故去彼取此。去彼自見、自貴，取此自知、自愛。 |
《法家 - Legalism》 | Related resources |
《韓非子 - Hanfeizi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《韓非子》 Library Resources Source Related resources |
《解老》 | Books referencing 《解老》 Library Resources |
| 8 | 解老: | 所謂大丈夫者，謂其智之大也。所謂處其厚不處其薄者，行情實而去禮貌也。所謂處其實不處其華者，必緣理不徑絕也。所謂去彼取此者，去貌徑絕而取緣理好情實也。故曰：「去彼取此。」 |
《雜家 - Miscellaneous Schools》 | Related resources |
《淮南子 - Huainanzi》 | [Western Han (206 BC - 9)] | Books referencing 《淮南子》 Library Resources Source Related resources |
《道應訓》 | Books referencing 《道應訓》 Library Resources |
| 42 | 道應訓: | 季子治亶父三年，而巫馬期絻衣短褐，易容貌，往觀化焉。見得魚釋之。巫馬期問焉，曰：「凡子所為魚者，欲得也。今得而釋之，何也？」漁者對曰：「季子不欲人取小魚也。所得者小魚，是以釋之。」巫馬期歸，以報孔子曰：「季子之德至矣。使人暗行，若有嚴刑在其側者。季子何以至於此？」孔子曰：「丘嘗問之以治，言曰：『誡于此者刑於彼。』季子必行此術也。」故老子曰：「去彼取此。」 |
《史書 - Histories》 | Related resources |
《後漢書 - Hou Han Shu》 | [Northern and Southern] 420-445 | Books referencing 《後漢書》 Library Resources |
《列傳》 | Library Resources |
《朱樂何列傳》 | Library Resources |
| 15 | 朱樂何列... : | 故夫天不崇大則覆幬不廣，地不深厚則載物不博，人不敦厖則道數不遠。昔在仲尼不失舊於原壤，楚嚴不忍章於絕纓。由此觀之，聖賢之德敦矣。老氏之經曰：「大丈夫處其厚不處其薄，居其實不居其華，故去彼取此。」夫時有薄而厚施，行有失而惠用。故覆人之過者，敦之道也；救人之失者，厚之行也。往者，馬援深昭此道，可以為德，誡其兄子曰：「吾欲汝曹聞人之過如聞父母之名。耳可得聞，口不得言。」斯言要矣。遠則聖賢履之上世，近則丙吉、張子孺行之漢廷。故能振英聲於百世，播不滅之遺風，不亦美哉！ |
《出土文獻 - Excavated texts》 |
《馬王堆 - Mawangdui》 |
《老子乙 - Laozi B》 |
《老子乙道經》 |
| 12 | 老子乙道... : | 色使人目盲；馳騁田臘，使人心發狂；難得之貨，○使人之行仿；五味使人之口爽；五音使人之耳□。是以聖人之治也，為腹而不為目，故去彼而取此。 |
| Total 10 paragraphs. Page 1 of 1. |
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